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CHAPTER II
II. 26 ]
[ 93 It is laid down that proper province of this knowledge is Mind which is technically called No-indriya. The jars etc. are excluded from its sphere.
If this definition of Darsana 'Only that cognition which is neither begotten from the contact with nor comprehended by sense-organs is Darśana (Perception)" be adopted, Manaḥ-paryāya Jñāna will have to be termed Darsana, because Manah-paryāya Jñāna takes cognizance "of or say appertains to the things such as jars etc. as thought out by the mind and at the same time those objects are not physically associated with or touched by the soul or mind.
Admission of Iştāpatti (proving what is to be proved) also would not do here because there is not a single reference in the whole of the canonical literature to the effect that one may be led thereby to believe Manaḥparyāya as Darşana. Now how this anamoly should be dismissed ? To meet this objection it is said that this is not a real hitch in as much as it is wrong to say that Manaḥparyāya Jñāna concerns only with those things as thought out by mind. The real business of Manaḥparyāya consists in knowing the molecular change of the particles of mind and not the things such as jars etc. One with a Manaḥparyāya does think of the things as thought out by other's mind but he does that through inference. First he knows the mind-particles and this he knows directly. Then he infers and through infer
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